起信論疏筆削記 4.12

4.12

On the commentary, "However, that which can" and below: second, generally identifying the essence, which has two parts: first, generally in terms of the three karmas. The essence of that which takes refuge is the body, speech, and mind of Aśvaghoṣa. "Karma" means the three functions. On "wishing to display" and below: explaining the endowment with the three karmas. Thus the commentary has three intentions: first, to display the Buddha's supreme virtues; second, to fulfill one's own roots of goodness; third, for the sake of future fruits. Taking refuge with bodily karma displays that he has the divine eye that sees; taking refuge with verbal karma displays that he has the divine ear that hears; taking refuge with mental karma displays that he has the knowledge of other minds that knows. On "fulfillment" and below: formerly the three karmas were all unwholesome—namely, the ten branches of killing and so forth; now, having taken refuge in the Buddha, the three karmas are all wholesome: through the body bowing, the mouth praising, and the mind recollecting, killing, stealing, sexual misconduct, and so forth naturally do not arise. Regarding "the causes of the three wheels": the three wheels are the fruits, namely, supernormal powers, correct teaching, and knowing minds. The causes are the goodness of the three karmas; "the causes of the three wheels" is a genitive tatpuruṣa compound. Because one takes refuge in the causal stage with bodily karma, in the fruit stage one obtains the wheel of supernormal powers, namely, the supernormal powers of magical ease, divine eye, and divine ear, for these can lead the deviant back to the correct. Because one takes refuge in the causal stage with verbal karma, in the fruit stage one obtains the wheel of correct teaching, namely, the supernormal powers of recollection of past lives and extinction of outflows, for these can discern faculties and preach the Dharma to bring about liberation. Because one takes refuge in the causal stage with mental karma, in the fruit stage one obtains the wheel of knowing minds, namely, the supernormal power of knowing other minds, for this leads those without faith to believe, those who have not cultivated and realized to cultivate and realize, or confers prophecies and the like. They are all called "wheels" because they can crush and roll over the obstacles of sentient beings' delusions. On "or seeing" and below: clarifying the rituals of taking refuge. This does not take into account the sequence of the three karmas; one simply responds to and takes refuge with the three karmas according to wherever one sees, hears, and so forth. There are four propositions here, arranged and matched as in the commentary. However, as for the upper two propositions, it is acceptable if they are tentatively matched according to the propositions of a single occasion; but if one investigates in detail, whether with respect to the Buddha or with respect to the recipient's capacity, there is likely no such principle. For as the Buddha has attained sovereignty, how could there be a situation where he is seen but not heard? If it is with respect to the recipient: if one sees the Buddha's body but does not hear him preach the Dharma, could one merely make prostrations with the body without mental reverence and verbal praise? If one hears him preach the Dharma but does not see his physical form, could one merely praise with the mouth without exercising the mind and making prostrations? Moreover, even if one does not see or hear, like a person who exclusively concentrates his mind on recollecting the Buddha, how could he lack body and speech? Furthermore, body and speech are commanded by the mind; if mental karma does not operate, body and speech do not move. If it is matched like this, it is only on a tentative, single occasion.